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CREATION
The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).
Jump to OET HEB 11:3 section.
Preview
• The Issues Surrounding Evolution
Creation, Science, and Morality
Understanding Creation
To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.
1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.
Jump to OET GEN 1:2 section.
2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31 OET GEN 1:4 · OET GEN 1:10 · OET GEN 1:12 · OET GEN 1:18 · OET GEN 1:21 · OET GEN 1:25 · OET GEN 1:31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.
Jump to OET GEN 1:4 section. · OET GEN 1:10 section. · OET GEN 1:12 section. · OET GEN 1:18 section. · OET GEN 1:21 section. · OET GEN 1:25 section. · OET GEN 1:31 section.
3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.
Jump to OET ROM 8:18–25 section.
4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).
Jump to OET EPH 4:6 section.
Jump to OET PSA 90:1–4 section.
Jump to OET JHN 1:3 section.
Jump to OET CO1 8:6 section.
Jump to OET COL 1:16–17 section.
5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).
Jump to OET PSA 8:1–9 section.
Jump to OET ROM 1:20 section.
6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.
Creation and Theology
The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.
1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.
Jump to OET GEN 1:26–27 section.
2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).
Jump to OET GEN 1:28 section.
Jump to OET GEN 2:15 section.
3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).
Jump to OET MRK 10:2–9 section.
Jump to OET CO1 7:1–5 section.
Jump to OET EPH 5:25–31 section.
Jump to OET HEB 13:4 section.
4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).
Jump to OET MAT 6:5–13 section.
Jump to OET COL 4:2 section.
Jump to OET PE1 5:6–7 section.
Jump to OET REV 8:3 section.
5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.
6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.
Jump to OET ROM 1:18–19 section.
7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.
Jump to OET JHN 1:1–2 section.
Jump to OET ROM 8:38–39 section.
8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.
9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.
Jump to OET HEB 1:3 section.
Creation and Science
Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”
Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, ex nihilo) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.
Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.
The Issues Surrounding Evolution
When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).
Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.
1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.
2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.
3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”
4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”
5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.
6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.
Creation, Science, and Morality
The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.
Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.
See also Creation Myths; God, Being and Attributes of.
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